Fornander collection of Hawaiian antiquities and folk-lore, Volume 1 (of 3) : $b The Hawaiians' account of the formation of their islands and origin of their race, with the traditions of their migrations, etc., as gathered from original sources
History
Fornander collection of Hawaiian antiquities and folk-lore, Volume 1 (of 3) : $b The Hawaiians' account of the formation of their islands and origin of their race, with the traditions of their migrations, etc., as gathered from original sources
Folklore -- Hawaii; Hawaii -- Social life and customs; Hawaiian language -- Texts; Legends -- Hawaii
Sometime after this Lonoikamakahiki entered the temple with his
retainers and there saw the images standing up in one of the corners,
when he asked of his retainers: “Who are those persons standing there
within the wall?” His parents and retainers replied: “They are not
persons; they are the gods of our parents, your grandparents.” When
Lonoikamakahiki heard that the images were gods he was sore afraid
[238] and held on to his parents with all his strength, for he had been
told by his playmates that ghosts were things to be avoided and feared,
and he thought the images were the ghosts. Because Lonoikamakahiki held
on to his parents they said to him: “You must not be afraid; what you
see are not ghosts; they are the gods who own this place.”
Lonoikamakahiki then asked of his parents: “What are they good for?”
The parents made reply: “The reason why they are kept is this: If in
case of battle one is taken captive or defeated, they offer a prayer to
the gods, and then the gods will direct the person to safety. If, on
the other hand, a canoe is capsized out in mid-ocean, prayers are
offered to the gods and those in the canoe will be saved. If a season
of famine should come, prayers are offered to the gods and the food
would again appear out of the earth. These are some of the benefits why
a god should be kept.” Lonoikamakahiki then said to his father,
Keawenuiaumi: “That makes three things in your keeping that are of
value. I will take care of these things.”
Sometime after Lonoikamakahiki had outgrown his childhood days and had
almost attained manhood, he began to learn the art of dodging and
throwing the spear; he also learned how to box and wrestle. These
things were in time mastered by him. When he became proficient in these
arts of defense and of war, the teachers who had charge of his training
in these matters then held the last customary ceremonies, as a sign of
foretelling how he would act in life. The signs were favorable in all
the different arts with one exception, that of boxing, which, not being
favorable in this one thing, he was advised to eliminate this one art
from the list of those he was to participate in. In other words, he was
forbidden from ever going into any boxing contest. Because of this
Lonoikamakahiki relinquished his claims as a boxer. It was in the art
of wrestling, however, that Lonoikamakahiki proved himself to be the
most proficient.
CHAPTER II.
HOW LONOIKAMAKAHIKI SEARCHED INTO THE MOST USEFUL THINGS.
When Lonoikamakahiki became older and more matured in thought he
expressed a desire to know the things that would be of the most use to
him, especially in the games, so he tried each one of them, as well as
the different arts of warfare indulged in by his father, the things
that were told him by his retainers as the things most desired.
Public-domain text, read in full here on John Shaqi.
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